There was a particular instinct that drove us to produce a special issue on decolonising knowledge practices. We thought that by paying close attention to how research is being done by researchers who are working intentionally to subvert some of the dominant Western paradigms and hegemonies, we may gain some insight into what decolonising knowledge practices look and feel like. This original instinct has been well and truly borne out by the wonderful contributions made by the papers in this issue. Each paper holds tremendous value on its own, but collectively, this issue provides us with a better understanding of the requirements and possibilities of doing decolonising knowledge work.All papers discuss research that was undertaken in the intercultural space between Indigenous and non-Indigenous ontologies and epistemologies. It is perhaps no surprise then that all papers explicitly name the need for decolonising knowledge work to actively challenge and disrupt the Western or dominant power relationships and worldview that so often directs research. In his paper, Stuart Barlo articulates that 'the greatest act of decolonising research starts with the mindset of the individual researcher with the realisation that Indigenous Australia no longer wishes to be studied or seen as requiring someone to lift them up. What is needed is someone to walk beside them as equal partners'. Robyn Ober sought out methodologies that gave her alternatives from following a strictly Western academic approach. She states that as an Aboriginal researcher she is 'trying to expand the space to converse, to explore, to engage with multiple voices, perspectives, ideas, thoughts and truths'. Non-Indigenous researcher, Nia Emmanouil also articulates the need to be conscious and resistant to the ongoing ontological and epistemological dominance of the Western Eurocentric worldview. Lisa Hall describes the need for non-Indigenous researchers to remain conscious and alert to the colonised power relationships and imbalances that exist in research work. Explicitly naming hegemonic issues and making conscious choices to subvert embedded power relations are thus demonstrated as important aspects of the decolonising work being undertaken by these early career researchers.Relationality emerges as a core research principle for all the contributing authors, although practiced in different ways. As non-Indigenous researchers with ongoing relational entanglements with their respective communities and participants, Sam Osborne and Hall navigate the complexities of ethics and participation, as well as relationships between people and knowledge. Debbie Hohaia and Moana Tane both explore the relational and cultural complexity of being Indigenous researchers working within complex Indigenous knowledge spaces and examined how relationships and relational trust helped them to navigate this.

It is not an uncommon part of the human experience for casual conversations, serendipitous meetings and chance encounters to launch us in a new direction or to begin an extraordinary journey. (Bashir, 2010, p. xv) The central aim of this paper is to highlight some of the challenges and opportunities I experienced in the field while conducting doctoral research. It focuses on some of the social and ethical issues associated with conducting research in two different Western military organisations and a remote Indigenous community in East Arnhem Land, northern Australia. Through the process of personal exploration and reflection, I seek to understand 'how and to what extent these challenges' (Barker, 2008, p. 09.1) shaped or impeded the research process and the ability to open dialogue regarding Indigenous Knowledges in military curricula. Using a decolonising lens, this paper analyses my journey in light of the methodology Institutional Ethnography, and the difficulties involved when selecting an appropriate research paradigm to suit multiple settings. It focuses on the interpersonal relationships between the researcher and participants; the strengths and limitations of insider/outsider perspectives (Barker, 2008;Innes, 2009); and the inherent roles and responsibilities of the researcher as a military employee and Indigenous woman from New Zealand.

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